mishnah

HALAKHAH: So is the Mishnah: Concerning the mixing of the cup.

There, we have stated: “Is somebody buys wine from the Samaritans.” It was stated: “Rebbi Yose and Rebbi Simeon forbid it, for the wine bag may spring a leak and it will turn out retroactively that he drank ṭevel.” Is our Mishnah not following Rebbi Yose and Rebbi Simeon? Rebbi Jacob bar Idi said, all agree that the cup is at its place.

MISHNAH: A worker who does not believe his employer takes one dried fig and says: This one and the next nine shall be tithe for ninety that I shall eat. This one is made heave of the tithe for them. The Second Tithe is at the end and it is redeemed by a coin. He saves one fig. Rabban Simeon ben Gamliel says, he should not save because he reduces the work he will be able to do for his employer. But Rebbi Yose said, he should not save because that is a stipulation of the Court.

MISHNAH: If someone buys wine from Samaritans he may say: Two log that I shall separate in the future are heave, ten tithe, and nine Second Tithe; then he redeems and drinks.

There, we have stated: “If somebody puts aside produce … to serve for Second Tithe.” Does that Mishnah disagree with Rebbi Yose and Rebbi Simeon? Rebbi Zeïra said, there they become spoiled retroactively, but here they become spoiled only starting from the moment of loss.

Rebbi Isaac ben Eleazar said, a person can say on Friday, this shall be heave tomorrow, but nobody can say on the Sabbath, this shall be heave tomorrow. Rebbi Yose ben Rebbi Abun said, nobody can say on Friday, this shall be heave tomorrow. A Mishnah disagrees with Rebbi Yose ben Rebbi Abun: “If a vessel was immersed that day and somebody filled it from an amphora with ṭevel tithe, if he said, its contents should be heave of the tithe tomorrow, i. e., after nightfall, then this is heave. If he said, that should be eruv, he did not say anything.” Explain it if he transgressed. But Rebbi Ḥiyya stated: “He says,” and you say, if he transgressed? Rebbi Yose ben Rebbi Abun retracted that.

MISHNAH: If somebody had ṭevel figs in his house but was in the House of Study or on the field, he says: Two figs that I shall separate in the future shall be heave, ten tithe, and nine heave of the tithe. If they were demay, he says: That which I shall separate in the future shall be tithe tomorrow, the rest of tithe near to it. That which I made tithe shall be heave of the tithe for all, and the Second Tithe shall be to the North (or to the South) and be redeemed by coins.

MISHNAH: If he had before him two baskets of ṭevel and he said, the tithes of one are in the other and those of the other in the one, the first one is tithed; (if he said) their tithes are tithes of each basket in the other one, he gave it a name.

Rebbi Eleazar said, this is from Rebbi Meïr since Rebbi Meïr says that you accept only the very first version. There, we have stated: “This one shall be a substitute for a burnt offering and for an offering of well-being, then it is a substitute for a burnt offering, the words of Rebbi Meïr.” Rebbi Yose said, we were of the opinion that Rebbi Meïr and the Sages disagree only after the time for speech, but not within the time for speech. Since Rebbi Eleazar said, the Mishnah is Rebbi Meïr’s, it means that even within the time of speech he cannot retract.

This is the Mishnah: “Their tithes are tithes for each basket in the other one, he gave it a name,” because he declared both names at the same time. One after the other you accept only the very first version. Rebbi Abuna said, the Sages agree with Rebbi Meïr about him who says “this heave substitutes for Second” (that he is guilty). “This animal instead of well-being offerings,” he is obligated for two since he declared two names at the same time; hence, one after the other you accept only the very first version. Not so, said Rebbi Samuel bar Rav Isaac who said in the name of Rav Huna: “This one shall be a substitute for a burnt offering,” he may retract that within the time for speech. That is, if he wants to retract, there if he wants to add. If one said, “this is heave,” even within the time of speech he cannot retract. A person can be asked about his dedication but nobody can be asked about his heave.

MISHNAH: A hundred ṭevel in a hundred profane, he removes 101. A hundred ṭevel in a hundred tithe, he removes 101. A hundred profane fully in order and a hundred tithe, he removes 110. A hundred ṭevel and ninety tithe, ninety ṭevel and eighty tithe, he did not lose anything. That is the rule: Anytime that ṭevel is more, he did not lose anything.

Rebbi Jonah said, so is the Mishnah: Anytime that ṭevel is more than the tithe, tithe does not lose anything.

MISHNAH: If somebody had ten rows of ten wine jugs each, and he said that one from an outer row was tithe but he does no longer know which one, he takes two diagonally opposite amphoras. One of half an outer row was tithe but he does no longer know which one, then he takes the four amphoras at the four corners. One row was tithe but he does no longer know which one, then he takes one diagonal row. Half a row was tithe but he does no longer know which one, then he takes from the two diagonal rows. One amphora was tithe but he does no longer know which one, then he takes from each amphora.

It was stated: “If there were two amphoras before him, one of pure tithe which was ṭevel and one of impure tithe which was ṭevel, he brings two vessels and takes from each of them heave of the tithe for both of them. He then turns and lifts one vessel and says: If this one is pure, I am making it heave of the tithe; else I did not do anything. Then he turns, does the same for the second vessel, immerses himself and drinks, the words of Rebbi. Rebbi Simeon ben Eleazar says, he takes it only at the end.” What is the reason of Rebbi? I say, maybe he started drinking the impure one first. And what is the reason of Rebbi Eleazar ben Rebbi Simeon? Maybe he drank the impure one at the end. Everybody agrees that he who drinks impure liquids may not even eat heave that is in doubt. If the liquids were possibly impure, everybody agrees that he may eat what certainly is heave. But here we deal with another Mishnah. What is the reason of Rebbi Eleazar ben Rebbi Simeon? Since according to both the impurity is certain, he needs immersion. What is the reason of Rebbi? That he should not be led into drinking a reviït. According to the reason of Rebbi Eleazar ben Rebbi Simeon, he drinks less than a reviït. Is Rebbi Eleazar ben Rebbi Simeon not afraid that he would be led into drinking a reviït? Rebbi Yose ben Rebbi Abun said, the only explanation you have is our first one. Rebbi is afraid that he drank the impure liquid first and Rebbi Eleazar ben Rebbi Simeon is afraid that he drank the impure liquid at the end.

MISHNAH: Wheat and zěwānîn are not kilaim one with the other. Barley and fox tail, spelt and oats, beans and Indian peas and grass peas and chick peas and fava beans and green beans are not kilaim one with the other.

Rebbi Jacob bar Zavdi asked before Rebbi Jeremiah: Is our Mishnah from Rebbi Ismael ben Rebbi Yose? As it was stated: “Rebbi Ismael ben Rebbi Yose says in the name of his father that one may take heave from wine on vinegar but not from vinegar on wine. If somebody transgressed, his heave is heave. Rebbi says that wine and vinegar are two distinct kinds and one does not give heave nor does one tithe from one on the other.” He was looking at him. He said to him, what are you staring at me? Bring a lash for yourself; there it is for tithing, here it is for kilaim. Rebbi Jonah said, he should not have stared at him since the earlier rabbis wanted to understand this matter and understood that there it refers to tithing but here to kilaim.

So is the Mishnah: Fava beans and string beans. Rebbi Jonah said, why is it called שעוּעית? Because if makes the heart happy and the intestines going.

MISHNAH: Green melon and sweet melon are not kilaim one with the other. Rebbi Jehudah says, they are kilaim. Lettuce and garden lettuce, endives and field endives, leeks and field leeks, coriander and field coriander, mustard and Egyptian mustard, Egyptian pumpkin and ash-gourd, Egyptian beans and carob beans are not kilaim one with the other.

“Egyptian gourd.” Our Mishnah does not follow Rebbi Neḥemiah. In the name of Rebbi Neḥemiah: Aramean gourd is Egyptian gourd; it is kilaim with Greek gourd, kilaim with ash-gourd.

MISHNAH: Turnips and naphew, cabbage and cauliflower, beets and orach, are not kilaim one with the other. Rebbi Aqiba added that garlic and dwarf garlic, onion and dwarf onion, lupine and wild lupine are not kilaim one with the other.

MISHNAH: Among trees, pears and golden apples, quince and sorbs are not kilaim one with the other. Apple and ḥizrar, peaches and almonds, jujubes and lotus fruit, even though they resemble one another, they are kilaim one with the other.

MISHNAH: Radish and naphew, mustard and hoar-hound; Greek gourd with the Egyptian and ash ones, even though they look similar, are kilaim one with the other.

MISHNAH: Wolf and dog, rural dog and fox, goat and deer, mountain goats and sheep, horse and mule, mule and donkey, donkey and wild donkey, even though they look similar, they are kilaim one with the other.

Birds are not mentioned in the Mishnah. Rebbi Joḥanan said, it is inferred from [the statement of] Bar Dalaiah: “Chicken with pheasant, chicken with peacock, even though they look similar, are kilaim one with the other.” Rebbi Simeon ben Laqish said that Rebbi stated for us a complete Mishnah: “The same applies to wild animals and birds.” Rebbi Jonah said, we need that of Rebbi Joḥanan, we state here “wild animal” and explain it there. We state here “domesticated animal” and explain it there. Birds, we stated there and explain it here. Rebbi Jose said, is that correct? It comes to tell you that birds are forbidden in kilaim!

Birds are not mentioned in the Mishnah. Rebbi Joḥanan said, it is inferred from [the statement of] Bar Dalaiah: “Chicken with pheasant, chicken with peacock, even though they look similar, are kilaim one with the other.” Rebbi Simeon ben Laqish said that Rebbi stated for us a complete Mishnah: “The same applies to wild animals and birds.” Rebbi Jonah said, we need that of Rebbi Joḥanan, we state here “wild animal” and explain it there. We state here “domesticated animal” and explain it there. Birds, we stated there and explain it here. Rebbi Jose said, is that correct? It comes to tell you that birds are forbidden in kilaim!

MISHNAH: One does not bring a tree on a tree, a vegetable on a vegetable, and neither a tree on a vegetable nor a vegetable on a tree. Rebbi Jehudah permits vegetable on tree.

MISHNAH: One does not plant vegetables in the stump of a Sycamore tree, one does not graft rue on white cassia, because that would be vegetable on tree. One does not plant a fig tree shoot into rue so that the latter should cool it; one does not put a shoot of a vine into a watermelon so that it should supply the shoot with its fluid, because that would be tree on vegetable. One does not put a pumpkin seed into a mallow so that it should protect it, because that would be vegetable on vegetable.

MISHNAH: If someone hides turnips and radishes under a vine and some of the leaves were showing he does not have to worry either because of kilaim, or because of the Sabbatical year, or because of tithes, and they may be removed on the Sabbath. If someone sows wheat and barley together, that is kilaim. Rebbi Jehudah says, it is not kilaim unless there are two wheat kernels and a barley kernel, or a wheat kernel and two barley kernels, or one each of wheat, barley, and spelt.

One sowed two kinds in a valley, two kinds in a dry spot, or two kinds that he separated by a fence. Rebbi Joḥanan said, he is free from sanction, Rebbi Simeon ben Laqish said, he is guilty. Rebbi Simeon ben Laqish agrees that one who sows on the sea, on a stone, on a rock, on hard stones cannot be sanctioned. Rebbi Simeon ben Laqish agrees that one who sows with the intention of erecting a fence cannot be sanctioned. Rebbi Abba from Carthage said, Rebbi Simeon ben Laqish agrees that on the Sabbath it must come to rest. Our Mishnah disagrees with Rebbi Joḥanan: “If someone sows wheat and barley together, that is kilaim.” He explains it, if they are put inside a six [hand-breadths] by six [hand-breadths] spot, since Rebbi Joḥanan said, he is not guilty unless there is a bare spot of six by six inside a grain field or enclosed by a fence.

MISHNAH: Every seah that contains a quarter of seeds from another kind should be diminished; Rebbi Yose says, he must pick it out, whether it be from one kind or from two kinds. Rebbi Simeon said, they said it only for one kind, but the Sages say, everything that is kilaim with the seah counts together for a quarter. When is this said? Grain with grain, legumes with legumes, grain with legumes, legumes with grain. In truth, they said that garden seeds which are not eaten add up together for one in 24 when they fall on a bet seah. Rebbi Simeon said, that which they said to restrict, they also said for leniency. Flax seeds in grain add up together for one in 24 when they fall on a bet seah.

MISHNAH: If his field was sown with wheat and he changes his mind to sow it with barley, he should wait until it gets wormy, then he turns it over and after that he may sow. If it is sprouting, he should not say, I am going to sow and then turn it over, but he turns it over and then he sows. How deep does he have to plough? Like furrows for the rainy season. Abba Shaul says, so that there should not remain a quarter for a bet seah.

MISHNAH: [If the field was] sown and he decided to plant, he should not say, I shall plant and then I shall turn over, but he shall turn over and then plant. [If it was] planted and he decided to sow, he should not say, I shall sow and then I shall uproot, but he should uproot and then sow. If he wishes, he cuts down to less than a hand-breadth, plants, and then takes out the roots. If his field was sown with hemp or arum, one should not sow on it because they produce all of three years. One is not required to weed grain in which there appeared aftergrowth of indigo, or the threshing floor on which many kinds are appearing, or fenugreek in which grasses appeared. But if he weeded or cut, one says to him, uproot everything except one kind.

It is a condition of Joshua that one may collect grasses everywhere except in a field of fenugreek. Rebbi Jacob bar Aḥa in the name of Rebbi Isaac bar Naḥman: The Mishnah deals with him who sowed for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” Rebbi Jacob bar Aḥa in his own name: “When it grew for seeds.” Rebbi Yose said, did Joshua come only to help sinners? If he committed a sin, it is forbidden as robbery, if he did not commit a sin it is permitted in respect to robbery. Hence, there is no difference whether he sowed for seeds or for sheaves. But did we not state: “One is not required to weed … fenugreek in which grasses appeared?” If he intends to use the grasses, one should oblige him to weed! Rebbi Aḥa in the name of Rebbi Miasha: He would be happy if they were torn out and lying before him. Rebbi Yose did not say so, but in the end he approves that they should be torn out and lying before him. But then, if somebody found kilaim in a vineyard, they should be forbidden as robbery since in the end he desires that they should be torn out and lie before him! There, he has the means to bring it in, here he does not have the means to bring it in. Rav Naḥman said that Rebbi Mana asked: Think about it, if he had another field of fenugreek close by, then he has the means to bring it in! The words of the rabbis disagree, since Rebbi Zeriqan said in the name of the House of Yannai: All aftergrowth is forbidden except for that which appears on a fallow field, a field ready to be ploughed under, and a vineyard. He should have added, except for a field of fenugreek sown for the production of seeds! Rebbi Yose said, the words of Rebbi Joḥanan support me. It happened that somebody bought a garden plot of vegetables from a Gentile. He came and asked Rebbi Joḥanan, who said to him, go, harvest and sell at the going rate. Rebbi Abbahu objected before Rebbi Joḥanan: Did we not state: “or the threshing place on which many kinds are appearing?” He said to him, that place proves that he does not want them to exist. Could he not have answered, the one is like robbery, the other is permitted with respect to robbery? How can you object based on a scenario where it is forbidden as robbery to a decision in a case which is permitted with respect to robbery? It is as Rebbi Immi said, they were rich in answers. Or it is as Rebbi Nasa said, like a person who has two reasons but he answers only with one of them.

MISHNAH: If someone wants to make his field into separate garden beds of different kinds, the House of Shammai say, three furrows of the ploughshare, and the House of Hillel say, the width of a Sharon yoke. Both criteria are close to one another.

MISHNAH: A vertex of wheat coming close to a field of barley is permitted since it visibly is the end of its field. If someone’s field was sown with wheat and that of his neighbor with another kind, he may have of that kind adjacent to it. If both his and his neighbor’s fields were growing wheat, it is permitted that he have one row of flax adjacent to his, but no other kind. Rebbi Simeon says, either flax or any other kind. Rebbi Yose says, even in the middle of his field he may test a row for flax.

MISHNAH: One does not sow mustard or saffron close to a grain field, but one may sow mustard or saffron close to a vegetable field. One does sow close to a fallow field, a ploughed field, a closure, a foot path, a fence ten hand-breadths high, a ditch ten deep and four wide, a tree giving shade on the ground, and a rock ten high and four wide.

So is the Mishnah: “One does not surround,” hence one may sow close up. Our Mishnah is Rebbi Jehudah’s, as it was stated: “One may surround by mustard or saffron only bulbous vegetables, the words of Rebbi Meïr. Rebbi Jehudah said, any field one may surround by mustard or saffron except a grain field. Rebbi Simeon said, any field one may surround by mustard or saffron. Rabban Simeon ben Gamliel said, one may surround small vegetable beds by mustard or saffron.”

So is the Mishnah: “One does not surround,” hence one may sow close up. Our Mishnah is Rebbi Jehudah’s, as it was stated: “One may surround by mustard or saffron only bulbous vegetables, the words of Rebbi Meïr. Rebbi Jehudah said, any field one may surround by mustard or saffron except a grain field. Rebbi Simeon said, any field one may surround by mustard or saffron. Rabban Simeon ben Gamliel said, one may surround small vegetable beds by mustard or saffron.”

MISHNAH: He who wants to turn his field into patches for all different kinds makes 24 patches per bet seah, each patch one bet rova‘, and sows in each one any kind that he desires. If there were one or two patches, he may sow them with mustard; three he should not sow because that would look like a mustard field, the words of Rebbi Meïr. But the Sages say, nine patches are permitted, ten are forbidden. Rebbi Eliezer ben Jacob says, even if its field is a bet kor, he should not make in it more than one patch.

MISHNAH: Anything that is inside the bet rova‘ counts for the measurement of bet rova‘. The surroundings of a vine, a grave, or a rock count for the measurement of bet rova‘. Grain and grain need a bet rova‘, vegetable and vegetable six hand-breadths. Grain and vegetables, vegetables and grain need a bet rova‘. Rebbi Eliezer says, vegetable and grain six hand-breadths. Grain leaning over grain, vegetable over vegetable, grain over vegetable, vegetable over grain, all is permitted except Greek gourd. Rebbi says, also green melon and Egyptian beans, but I prefer their words over my words.

MISHNAH: In a garden bed that is six by six hand-breadths one may sow five kinds of seeds, four at its four sides and one in the middle. If it has a wall around it at least one hand-breadth high, one may sow in it thirteen kinds: three on each of the three sides of the wall, and one in the middle. One should not plant a head of turnip in that wall because it fills it. Rebbi Jehudah says, six kinds may be in the middle.

HALAKHAH: (Is. 61:11) “Its sown seeds,” the minimum of seeds are two. Rebbi Samuel bar Sisarṭa said, from two you infer four. Just as for two you start at the beginning of six and reduce continuously, so for four you start at the beginning of six and reduce continuously. It is impossible that there should not be a free space to plant in the middle. Rebbi Jonah said, working space joins working space but a kind does not meet another kind to jail it. Rebbi Joshua ben Levi: “Its seed, its seeds, its sown seeds.” That follows Rebbi Jehudah, since Rebbi Jehudah said six, “seed, its seed, its seeds, its sown seeds.” Rebbi Ḥaggai said, זרעיה has five letters; everywhere I find ו,י I delete them. This was asked of Rav Huna, the scribe of the assembly, and he said, זרועיה is written plene. Rebbi Joḥanan in the name of Rebbi Yannai: All inside of six. Cahana in the name of Rebbi Simeon ben Laqish: All at the outside of six. Then we should state “nine!” Rebbi Tanḥum from Bostra said, that is true. But our Mishnah speaks of a garden bed in the middle of garden beds.

MISHNAH: One does not sow any kind of seed-plants in a garden bed; but one may sow any kind of vegetables in a garden bed. Mustard and smooth peas are counted as seed-plants, large peas are vegetables. A border wall that was one hand-breadth high and shrank is in order because it was in order at the start. In a furrow or a water canal one hand-breadth deep one may sow three kinds of seeds, one on each side and one in the middle.

Rebbi Jonah said, Rebbi Zeïra and Rebbi Immi, both in the name of Rebbi Joḥanan, one said one plants near a fence but not near a border wall, and the other said, a border wall which lost height is in order, hence a fence which lost height is invalid. But we do not know who said what. Since Rebbi Yose said, Rebbi Zeïra in the name of Rebbi Joḥanan: One plants near a fence but not near a border wall, this means Rebbi Immi is the one who said that a border wall that lost height is in order, hence a fence which lost height is invalid. Rebbi Yose said, we also did make both statements, that a border wall that lost height is in order, hence a fence that lost height is invalid. One plants near a fence, as we have stated (Mishnah 2:8): “One does sow close to a fallow field, a plowed field, a stone wall, a foot path, a fence ten hand-breadths high.” One does not plant near a border wall, as we have stated (Mishnah 3:2): “In a furrow or a water canal that are one hand-breadth deep one may sow three kinds of seeds, one on each side and one in the middle.” If you say that one may sow close to a border wall, he should sow several rows down in the ditch. The colleagues said before Rebbi Samuel bar Abin: Explain it if the top of the border wall was sown. He said to them, if it is so, let him uproot that stem and sow several rows down in the ditch. Is it not better to uproot one stem and sow several rows down in the ditch?

Rebbi Jonah said, Rebbi Zeïra and Rebbi Immi, both in the name of Rebbi Joḥanan, one said one plants near a fence but not near a border wall, and the other said, a border wall which lost height is in order, hence a fence which lost height is invalid. But we do not know who said what. Since Rebbi Yose said, Rebbi Zeïra in the name of Rebbi Joḥanan: One plants near a fence but not near a border wall, this means Rebbi Immi is the one who said that a border wall that lost height is in order, hence a fence which lost height is invalid. Rebbi Yose said, we also did make both statements, that a border wall that lost height is in order, hence a fence that lost height is invalid. One plants near a fence, as we have stated (Mishnah 2:8): “One does sow close to a fallow field, a plowed field, a stone wall, a foot path, a fence ten hand-breadths high.” One does not plant near a border wall, as we have stated (Mishnah 3:2): “In a furrow or a water canal that are one hand-breadth deep one may sow three kinds of seeds, one on each side and one in the middle.” If you say that one may sow close to a border wall, he should sow several rows down in the ditch. The colleagues said before Rebbi Samuel bar Abin: Explain it if the top of the border wall was sown. He said to them, if it is so, let him uproot that stem and sow several rows down in the ditch. Is it not better to uproot one stem and sow several rows down in the ditch?

MISHNAH: It is permitted that a vertex of vegetables enter a field of other vegetables, since it is visibly the end of its field. If one’s field was sown with vegetables and he wants to plant in it a row of a different vegetable, Rebbi Ismael says, not unless he has an open furrow from one end of the field to the other. Rebbi Aqiba says, a length of six hand-breadths for a full width. Rebbi Jehudah says, the width must be the width of the sole of a foot.

MISHNAH: If someone plants two rows of green melons, two rows of pumpkin, two rows of Egyptian beans, this is permitted. One row of melons, one row of pumpkin, one row of Egyptian beans is forbidden. One row each of melons, pumpkin, Egyptian beans, and one row of melons, Rebbi Eliezer permits but the Sages forbid. One may plant melon and pumpkin in the same hole on condition that one of them points to one side, the other to the other side. (One plants so that the hair of one be here, the hair of the other one there, for what the Sages forbade is only because of the misleading impression.)

HALAKHAH: “If one plants two rows”, etc. Ḥizqiah said, there is disagreement. He who says there 12 [cubits], here also 12 [cubits]. He who says there eight, here also eight. Rebbi Joḥanan said, this Mishnah is according to everybody. A strip of melon is good enough among strips of melons to be saved by eight.

Rebbi Yannai said, it is a controversy whether two kinds join together to save but do not join together to prohibit. Rav said, it is everybody’s opinion that just as two kinds join together to save so they do join together to prohibit. Our Mishnah supports Rebbi Yannai, as we have stated: “Rebbi Eliezer permits it.” Our Mishnah differs with Rav: “One row of melons, one row of pumpkin, one row of Egyptian beans, and one row of melons.” Before he started the fourth one, was it not already forbidden? Explain it that he planted the four rows simultaneously.

Rebbi Yannai said, it is a controversy whether two kinds join together to save but do not join together to prohibit. Rav said, it is everybody’s opinion that just as two kinds join together to save so they do join together to prohibit. Our Mishnah supports Rebbi Yannai, as we have stated: “Rebbi Eliezer permits it.” Our Mishnah differs with Rav: “One row of melons, one row of pumpkin, one row of Egyptian beans, and one row of melons.” Before he started the fourth one, was it not already forbidden? Explain it that he planted the four rows simultaneously.

MISHNAH: If one’s field was sown with onions and he desired to plant there rows of pumpkin, Rebbi Ismael says, he uproots two rows, plants one row, and leaves two rows of onion standing, uproots two rows, plants one row. Rebbi Aqiba says, he uproots two rows, plants two rows, and leaves two rows of onion standing, uproots two rows, plants two rows. But the Sages say, if between one row and the next is less than twelve [cubits], he should not keep the seeds in between.

MISHNAH: Pumpkin in the middle of vegetables goes by the rules of vegetables, in the middle of grain it needs a bet rova‘. If one’s field was sown with grain and he desired to plant there one row of pumpkin, he must allow six hand-breadths to tend it. If it grows, he has to uproot before it. Rebbi Yose said, he allows four cubits to tend it. They said to him, are you making this more restrictive than for a vine? He said to them, we find that this case is more restrictive than that of a vine. For a single vine one allows six hand-breadths to tend it, but for a single pumpkin a bet rova‘. Rebbi Meir says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet seah one should not sow in that bet seah. Rebbi Yose, the son of the Snatcher from Efrat, says in the name of Rebbi Ismael, if there are three pumpkin plants in a bet kor one should not sow in that bet kor.

MISHNAH: A bald spot in a vineyard: the House of Shammai say 24 cubits but the House of Hillel say 16 cubits. The circumference of a vineyard: the House of Shammai say 16 cubits but the House of Hillel say 12 cubits. What is a bald spot in a vineyard? A vineyard that dried up in the middle; if there are less than 16 cubits one should not bring seeds there. If there are 16 cubits, one allows it space to be tended and the rest one may sow. What is the circumference of a vineyard? Between the vineyard and the fence. If less than 12 cubits are there, one should not introduce seeds there. If 12 cubits are there, one gives it space for tending and sows the remaining area. Rebbi Jehudah says, that is only the fence of a vineyard. What is the circumference of a vineyard? A vineyard between two Vineyards. What is a fence? If it is ten hand-breadths high, and a ditch is ten deep and four wide.

MISHNAH: If there are less than three hand-breadths of distance between the sticks of a partition fence made from sticks, so that a kid goat cannot enter, then that is a valid partition wall. Also, if a wall was torn down up to a length of ten cubits, that acts as a gate. If more than that, it is forbidden along the torn-down part. If it is torn down in many places, if what is standing is more than what is torn down, it is permitted, but if the torn-down part is more than the standing one, it is forbidden at the torn-down places.

Rebbi Simeon ben Laqish in the name of Rebbi Judah ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rebbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rebbi Joḥanan said, it happened that Rebbi Joshua ben Qorḥah went to Rebbi Joḥanan ben Nuri at Nagnigar; he showed him a field called bet ḥaverata whose wall had parts torn down more than ten wide. He took wood to insert, forked poles to insert, until he reduced to less than ten. He said, just like that is a dividing wall for the Sabbath. Rebbi Zeïra said, Rebbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rebbi Ḥaggai said, the Mishnah says so: “One surrounds it with three ropes, one above the other.” If you say that the string saves, one rope would be sufficient.

MISHNAH: If somebody plants one row of five vines, the House of Shammai say that this is a vineyard. But the House of Hillel say, [a planting] is not a vineyard unless it has two rows. Therefore, if somebody sows within four cubits of a vineyard, the House of Shammai say that he sanctifies one row, but the House of Hillel say, two rows.

MISHNAH: If somebody plants two parallel two and one which protrudes as tail, that is a vineyard. Two parallel two and one between them, or two parallel two and one in the middle, are not a vineyard, but two parallel two and one which protrudes as tail are.

MISHNAH: If somebody plants one row on his own property and another row is on his neighbor’s property, and a private or a public road or a fence lower than ten hand-breadths are between them, they are counted together; if it is higher than ten hand-breadths, they are not counted together. Rebbi Jehudah says, if he lined them up on a common trellis, they are counted together.

MISHNAH: If somebody plants two rows, he should not sow there unless there are eight cubits between them. If there were three rows, he should not sow there unless there are sixteen cubits between one row and the next. Rebbi Eliezer said in the name of Ḥananiah ben Ḥakhinai: He should not sow there unless there are sixteen cubits between one row and the next, even if the middle row dried up. But if he planted new [vines], it would be permitted with eight cubits. If somebody plants his vineyard sixteen by sixteen cubits, he may bring seeds there. Rebbi Jehudah said, it happened that somebody in Ṣalmon planted his vineyard sixteen by sixteen cubits. He turned the growth of two rows towards one another and sowed the ploughed area. The next year, he turned the growth to the side that had been sown and sowed what was fallow. This came before the Sages and they permitted it. Rebbi Simeon and Rebbi Meïr say that this is permitted even for someone who plants his vineyard spaced eight cubits.

MISHNAH: A dried-up vineyard, if it contains ten producing vines per bet seah and they are planted regularly, is called vineyard. A poor vineyard, one that is planted irregularly, if in it one can ascertain three parallel to two is a vineyard, otherwise it is not a vineyard. Rebbi Meïr said, since it has the appearance of vineyards, it is a vineyard.

MISHNAH: A vineyard that is planted less that four cubits apart, Rebbi Simeon says that it is no vineyard. But the Sages say that it is a vineyard and one disregards the ones in the middle as if nonexistent.

MISHNAH: A ditch that crosses a vineyard, ten hand-breadths deep and four wide. Rebbi Eliezer ben Jacob said, if it is open from one side of the vineyard to the opposite side it appears to be between two vineyards; one sows in it. Otherwise, it is like a vat. If a vat in the vineyard is ten deep and four wide, one sows in it, the words of Rebbi Eliezer; but the Sages forbid it. On a watchman’s mound in a vineyard that is ten hand-breadths high and four wide one may sow; but if hair was pressing down, it is forbidden. For a vine planted in a depression or in a cleft one allows the area needed for tending it and one sows the rest. Rebbi Yose said, if there are less than four cubits one should not bring seeds there. A house in a vineyard may be sown.

The Mishnah deals with the case from three to four [hand-breadths]. With less than three it is closed; from three to four one has to complete, four one may sow immediately.

MISHNAH: He who plants vegetables in a vineyard or who lets them grow sanctifies 45 vines. When is this? In case they are planted four four or five five apart. If they were planted six six or seven seven apart, he sanctifies sixteen cubits in every direction, circular but not square.

MISHNAH: If somebody sees a vegetable in his vineyard and says, when I get to it I shall remove it, that is permitted; when I return I shall remove it, if in the meantime it increased by one twohundredth it is forbidden.

MISHNAH: If somebody was passing through a vineyard and accidentally dropped some seeds, or that seeds were brought there by manure or water, or someone sowed and the wind carried the seeds behind him, all this is permitted. If the wind carried the seeds before him, Rebbi Aqiba says, if they produce greenery it should be plowed under, if they are green stalks, they should be broken, if they produced grain it must be burned.

HALAKHAH: Rebbi Eleazar said, our Mishnah speaks of one standing in a grain field while the wind carried the seeds into a vineyard. Rebbi Zeïra inquired: Was [the Mishnah] speaking about one standing in [a grain field] or even one standing [in a vineyard]? If you say in a grain field, then not in a vineyard. If you say even one standing [in a vineyard] there is no difference. Let us hear from the following: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon: If one was sowing and the wind carried the seeds behind him, this is permitted, since it happened by accident.” What are we dealing with? If he stands in the vineyard he is tending it, and you say it is permitted? But we must deal with the case of one standing in a grain field and the wind carried the seeds into a vineyard.

HALAKHAH: Rebbi Eleazar said, our Mishnah speaks of one standing in a grain field while the wind carried the seeds into a vineyard. Rebbi Zeïra inquired: Was [the Mishnah] speaking about one standing in [a grain field] or even one standing [in a vineyard]? If you say in a grain field, then not in a vineyard. If you say even one standing [in a vineyard] there is no difference. Let us hear from the following: “Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon: If one was sowing and the wind carried the seeds behind him, this is permitted, since it happened by accident.” What are we dealing with? If he stands in the vineyard he is tending it, and you say it is permitted? But we must deal with the case of one standing in a grain field and the wind carried the seeds into a vineyard.

MISHNAH: If somebody keeps thistles growing in a vineyard, Rebbi Eliezer says he sanctified, but the Sages say only produce apt to be stored sanctifies. Iris, ivy, king’s lily, and all kinds of seed-plants are not kilaim in a vineyard. Hemp, Rebbi Tarphon says it is not kilaim but the Sages say it is kilaim. Artichokes are kilaim in a vineyard.

MISHNAH: What is a trellis? If somebody plants a row of five vines along a fence ten hand-breadths high or a ditch ten hand-breadths deep and four wide, one gives it four cubits working space. The House of Shammai say one measures four cubits between the stems of the vines and the field. The House of Hillel say, between fence and field. Rebbi Joḥanan ben Nuri said, anybody who affirms this is in error; if there are four cubits between the stems of the vines and the fence one gives it its working space and he may sow the rest. What is the working space of a vine? Six hand-breadths in every direction; Rabbi Aqiba says three.

Rebbi Joḥanan said, the Mishnah was taught about a straight trellis. In that case, would it not be forbidden as a vineyard without a fence? Let us say, it was stated because of the House of Hillel. Rebbi Ḥananiah said, it is reasonable to assume that Rebbi Simeon ben Laqish agrees with Rebbi Joḥanan that it was taught about a straight trellis because of the House of Hillel, and Rebbi Joḥanan agrees with Rebbi Simeon [ben Laqish] that it was taught about a curved trellis because of Rebbi Joḥanan ben Nuri, since Rebbi Joḥanan ben Nuri said that anybody who affirms this is in error. If you say it was taught about a straight trellis, what can be in error? What is the difference between him who says one measures from the roots of the vines and him who says one measures from the bottom of the fence? Rebbi Yose said, explain it if the stems were partially inside four cubits and partially outside of four cubits. For him who says one measures from the roots of the vine, all is in order. For him who says one measures from the bottom of the fence, where the string drawn from the fence ends it is forbidden, the rest is permitted. If there were two cubits, only two cubits are forbidden for him who says one measures from the roots of the vines, but for him who says one measures from the bottom of the fence, another two cubits are forbidden.

MISHNAH: A trellis coming from a terrace. Rebbi Eliezer ben Jacob says, if someone standing on the ground can harvest all [vines] then it forbids four cubits in the field; otherwise it only forbids around it. Rebbi Eliezer says, also if one plants one row on the ground and one on a terrace, if the latter is ten hand-breadth. higher they do not combine; otherwise, they do combine.

MISHNAH: If somebody trains a vine over part of a papyrus, he should not sow under the rest, but if he did, it does not become sanctified. If the new growth expands it becomes forbidden. The same applies to one who trains over parts of a futile tree. If somebody trains a vine over part of a fruit tree he may sow under the rest. If new grows expands, he must move it. It happened that Rebbi Joshua visited Rebbi Ismael from Kefar Aziz. He showed him a vine trained over parts of a fig tree and asked, may I sow under the rest? He told him, it is permitted. He took him from there to the armory and showed him a vine trained over part of a beam and a sycamore stump on which were many beams. He said to him, under that one beam it is forbidden, the rest is permitted. What is a futile tree? One which does not bear fruit. Rebbi Meïr says, every tree is futile except olive and fig trees. Rebbi Yose says, a futile tree is one of which one does not plant entire orchards.

HALAKHAH: Ḥizqiah said, the Mishnah speaks about distances from three to four hand-breadths. Less than three is close up, up to four one has to complete, four is easy for it. How far? Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish, up to four cubits. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Simeon ben Laqish, up to six cubits. Rebbi Mana said: I went to Caesarea and heard Rebbi Hoshiah bar Shammai in the name of Rebbi Isaac ben Eleazar: If there were two papyri, it is permitted. Rebbi Ḥinena said, a statement disagrees: If he usually oversteps, it is forbidden. It was stated thus: Rebbi Simeon ben Eleazar says, if he usually oversteps between lattices, it is treated as a single lattice.

There, we have stated: “All tied-up water skins are pure except those of Arabs. Rebbi Meïr says, temporarily tied ones are pure, permanently tied ones are impure. Rebbi Yose says, all tied ones are pure.” Some Tannaïm state it inverted. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: Like our Mishnah. Rebbi Yudan said, the indicator of Kelim is Kilaim, for if it were not so, what would be the difference between permanent and temporary tie? In the House of Rebbi Yannai they said: A permanent tie must be cut, a temporary tie does not have to be cut.

MISHNAH: An interrupted trellis is more than eight cubits. No linear measurement stated by the Sages requires “more than” except an interrupted trellis. What is an interrupted trellis? A trellis [whose vines are] dried up in its middle, but there remained five vines on each side. If between them are eight cubits, one should not sow there. If there are more than eight cubits, one gives each side its working space and he may sow the rest. A trellis which starts from a wall in a corner and ends there, one gives it its working space and he may sow the rest. Rebbi Yose said, if there are less than four cubits one should not bring seeds there. Sticks that stand out from the trellis, if he worries whether to remove them, then under them it is permitted, but if he made them so that the new growth can expand on them, it is forbidden. One looks at a blossom that comes out from the trellis as if a plumb-line were hanging down from it; under it it is forbidden. The same holds for a branch. Under a shoot of vine drawn from one tree to another, it is forbidden. If he binds them together with a rope or bast, under the binding it is permitted. But if he did that to accomodate future growth, it is forbidden.

MISHNAH: If one sinks a vine into the ground he should not bring seeds over it unless there are three hand-breadths of earth above it, even if he sank it in a gourd or in a pipe. If he sank it in a rock it is permitted to bring seeds there even if it is covered only by three fingers’ depth of earth. For a knee-shaped vine one measures only from the second stem.

MISHNAH: If one sinks three vines and their stems are visible, Rebbi Eleazar bar Rebbi Zadoq says if there are between them from four to eight cubits, they go together; otherwise, they do not go together. A dried-up vine is forbidden but does not sanctify. Rebbi Meïr says, cotton also is forbidden but does not sanctify. Rebbi Eleazar bar Rebbi Zadoq says in his name, even on top of the vine it is forbidden but does not sanctify. The following are forbidden but do not sanctify: The excess of a dried-up vineyard, the excess of the circumference of a vineyard, the excess of an interrupted trellis, and the excess of a papyrus. But under a vine, the working space of a vine, and the four cubits of a vineyard do sanctify.

HALAKHAH: Rebbi Eleazar said, the Mishnah is Rebbi Meïr’s.

Rebbi Samuel in the name of Rebbi Zeïra: The Mishnah speaks of the space above the shoot. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten. Rebbi Yose said, we were of the opinion that a vineyard has air space; a single vine has no air space. Since Rebbi Abun bar Ḥiyya said in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten, that means that even a single vine has air space.

Rebbi Samuel in the name of Rebbi Zeïra: The Mishnah speaks of the space above the shoot. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten. Rebbi Yose said, we were of the opinion that a vineyard has air space; a single vine has no air space. Since Rebbi Abun bar Ḥiyya said in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten, that means that even a single vine has air space.

Rebbi Samuel in the name of Rebbi Zeïra: The Mishnah speaks of the space above the shoot. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten. Rebbi Yose said, we were of the opinion that a vineyard has air space; a single vine has no air space. Since Rebbi Abun bar Ḥiyya said in the name of Rebbi Samuel bar Rav Isaac: The Mishnah speaks about the air space of ten, that means that even a single vine has air space.

MISHNAH: If somebody draws his vine over somebody else’s grain it sanctifies and he is responsible for its alienation. Rebbi Yose and Rebbi Simeon say, nobody can sanctify anything that is not his. Rebbi Yose said, it happened that someone sowed in his vineyard in the Sabbatical year. When this came before Rebbi Aqiba, he said nobody can sanctify anything that is not his.

MISHNAH: The rapist who sowed in a vineyard and it was taken from him, one cuts it even during a holiday. How much does he have to give to the workers? Up to one third. More than that he cuts normally, even after the holiday. When is the property called the rapist’s? From the moment it is sunk.

HALAKHAH: Rebbi Abba bar Jacob in the name of Rebbi Joḥanan: So is the Mishnah: One may harvest it even on a holiday.

MISHNAH: If a storm broke vines over grain, one should fix it immediately, but in an emergency it is permitted. Grain leaning under vines, and also vegetables, one turns back and it does not sanctify. When does grain start to sanctify? When it is a third grown, and grapes once they have grown to the size of white beans. Completely dry grain and grapes completely ripe do not become sanctified.

“And grapes once they have grown to the size of white beans.” Rebbi Ḥananiah the son of Rebbi Hillel said, because it is written (Deut. 22:9): “And the produce of the vineyard.” So is the Mishnah: “They do not become sanctified”.

MISHNAH: A flower pot with a hole sanctifies in a vineyard, but one without a hole does not sanctify. Rebbi Simeon says, both are forbidden but neither one sanctifies. If a flower pot with a hole is temporarily put in a vineyard, if it grew by one twohundreth it is forbidden.

Samuel said, put under any vine. Rebbi Joḥanan said, the Mishnah deals within ten [hand-breadths].

MISHNAH: Kilaim in a vineyard are forbidden to be sown or kept and are forbidden for any use. Kilaim of grains are forbidden to be sown or kept but are permitted for eating and certainly for use. Kilaim of textiles are permitted for everything; they are only forbidden to be worn. Kilaim of animals may be raised and kept; they are only forbidden to be mated. Kilaim of animals are forbidden [to be mated] with one another.

Rebbi Joḥanan said in the name of Rebbi Yannai: He who covers kilaim is whipped. Rebbi Joḥanan said to him: Is that not a Mishnah? “Kilaim in a vineyard.” How are kilaim possible by ploughing? It must be by covering! Rebbi Yannai praised him (Is. 46:6:) “Those who pour out gold from the wallet, etc.” (Prov. 3:21) “My son, they should not be removed from your eyes,” (Prov. 9:9) “give to the wise that he shall become wiser,” let the wise listen “that he increase in knowledge.” Rebbi Simeon ben Laqish said, after all these praises I can explain it following Rebbi Aqiba since Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition. Rebbi Aqiba said only that he transgresses, did he say to whip? Here we are dealing with whipping. Further, from what we have stated “Sabbatical year.” Can you say that the Sabbatical year follows Rebbi Aqiba? Explain the Sabbatical year following Rebbi Eleazar, as Rebbi Eleazar said, one whips because of ploughing in the Sabbatical. Rebbi Joḥanan said, one does not whip because of ploughing in the Sabbatical. What is the reason of Rebbi Eleazar? (Lev. 25:2) “The Land should keep a Sabbath for the Eternal,” a general statement. (Lev. 25:4) “Your field you should not sow, your vineyard you should not prune,” detail. Sowing and trimming were in the general statement, why were they detailed? To trap with them and to tell you that just as sowing and pruning are particular as agricultural work on the earth or on a tree, so everything that is agricultural work on the earth or on a tree [is forbidden]. How does Rebbi Joḥanan deal with this? They are two things and two things that are specified from a general notion divide. Does Rebbi Eleazar not hold that they divide? He holds that they do not divide but instruct. Does Rebbi Joḥanan not hold that they instruct? It is different here because the general statement is a positive commandment and the details are prohibitions; no positive commandment implies anything for a prohibition and no prohibition implies anything for a positive commandment.

MISHNAH: Domestic animal with [different] domestic animal and wild with [different] wild animal, domesticated with wild and wild with domesticated animal, unclean with [different] unclean and clean with [different] clean animal, unclean with clean and clean with unclean animal, all these are [combinations] forbidden for ploughing, drawing, and leading. The driver absorbs the forty and the one sitting in the cart absorbs the forty. Rebbi Meïr frees him from prosecution. A third animal tied to their harness is forbidden.

MISHNAH: One does not tie a horse to the sides or the back of a cart, or a Libyan donkey to camels. Rebbi Jehudah says, all animals born from a horse are permitted one with the other even if their father was a donkey, all animals born from a donkey are permitted one with the other even if their father was a horse, but those born from a horse are forbidden with those from a donkey.

MISHNAH: Perotiot are forbidden and wild horses are permitted. A great ape is a wild animal; Rebbi Yose says they cause impurity in a tent like a human. The hedgehog and a squirrel mole are wild animals. About the squirrel mole, Rebbi Yose says that the House of Shammai say it defiles in the amount of the volume of an olive in carrying, but in the volume of a lentil by touch. The bison is a domesticated animal; Rebbi Yose says a wild animal. The dog is a wild animal; Rebbi Meïr says a domesticated animal. The pig is a domesticated animal, the wild donkey a wild animal. Elephant and monkey are wild animals. A human is permitted to plough and draw with all of them.

MISHNAH: Only wool and linen are forbidden as kilaim. Only wool and linen can become impure by mold disease. Only wool and linen are worn by priests for their service in the temple. If one mixed camel wool and sheep wool, if most is camel wool it is permitted, if most is sheep wool it is forbidden, half and half is forbidden. The same applies if hemp and linen are mixed. Raw silk and kalak silk are not subject to kilaim but are forbidden because of the bad impression. Mattresses and pillows are not subject to kilaim but one’s skin should not touch them. There is no provisional kilaim. One may not wear kilaim over ten other garments, not even to trick the customs.

“But they are forbidden because of the bad impression.” Rav said that everything forbidden because of a bad impression is forbidden even in the most private room. A baraita contradicts Rav: “One should not make a visible fringe of linen dyed with soot, but for mattresses and pillows it is permitted.” A baraita contradicts Rav: “If one’s coins were strewn before an idol he should not bow down to collect them lest he look as if he was prostrating himself before the idol. But if it occurred at a hidden place it is permitted.” A baraita contradicts Rav: “In a fortified place one should not put his face on gargoyles in the form of faces lest he look as if he was kissing an idol. But if it occurred at a hidden place it is permitted.” A Mishnah contradicts Rav: “One does not slaughter into a pit in the ground but he may dig a pit in his house so that the blood may be collected there. In public, he should not do it so as not to imitate the sectarians.” A baraita contradicts Rav: “Once he arrived at the outermost courtyard he may spread them out in the sun but not where it is generally visible.” A baraita contradicts Rav: “One does not pour water on the Sabbath into a sewage pipe covered the length of four cubits.” We have stated on this: If water was flowing in it it is permitted, in the winter it is permitted. If aquaeduct pipes spout it is forbidden. Bar Qappara stated that if it occurred at a hidden place it is permitted. All these statements contradict Rav and he cannot explain them.

MISHNAH: Hand towels, scroll wraps, towels of the bath attendant are not subject to kilaim. Rebbi Eliezer forbids. Barber’s towels are forbidden for kilaim.

MISHNAH: Shrouds of the dead and the pack-saddle of the donkey do not fall under kilaim. One should never carry a pack-saddle on his shoulder even to transport garbage. Sellers of clothing sell in the professional way, but they should not intend in summer because of the sun and in winter because of the rains. But the religious ones let them hang over their shoulder on a stick. Tailors sew in the professional way, but they should not intend in summer because of the sun and in winter because of the rains. But the religious ones sew on the ground.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should serve me in my death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and golden vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should serve me in my death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

MISHNAH: Birsīm, Burdesīm, and Dalmatian garb as well as pinon shoes one should not wear unless one checks them. Rebbi Yose says, those coming from the sea shore in maritime countries do not have to be checked because usually they are made from hemp. Padded shoes have no problem with kilaim.